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SAINTS PETER AND PAUL ORTHODOX CHURCH

NEWSLETTER April, 2012

Saints Peter and Paul Orthodox Church A Parish of the Orthodox Church in America Archpriest John Udics, Rector 305 Main Road, Herkimer, New York, 13350 Parish Web Page: www.cnyorthodoxchurch.org

CHRIST IS RISEN! ХРИСТОС ВОСКРЕСЕ! ΧΡΙΣΤΟΣ ΑΝΕΣΤΗ! Saints Peter and Paul Orthodox Church Newsletter, April, 2012

This month’s Newsleter is in memory of John, Vera and Frank Prawlocki, and departed members of the Stehnach, Jovorosky, Prawlocki and Gromadsky families. And for the health of Nicolle, Aaron and Ashley Buttino. Donated by Sonia Buttino.

Parish Officer Contact Information Rector: Archpriest John Udics: (315) 866-3272 - [email protected] Committee President and Cemetery Director: John Ciko: (315) 866-5825 - [email protected] Committee Secretary: Demetrios Richards (315) 865-5382 – [email protected] Sisterhood President: Rebecca Hawranick: (315) 822-6517 – [email protected] Choir Director: John Hawranick: (315) 822-6517 – [email protected]

Birthdays in April – God Grant You Many Years! 3 – Pearl Tynda 16 – Rose Gala 9 – Teddy Woods 21 – Barbara Brinck 16 – Madeline Nuzum

Memory Eternal. 1 - Harry and Anna Homyk 18 - Mary Bawolak (1971) 1 - Michael Gallik (1977) 18 - Celia Gromadzki (1980) 1 - Theodosia Kluka (1992) 20 - Mary Gromadzky (1995) 2 - Susanna Hardish (1976) 20 - Dimitri Olena Michael 2 - Michael Spytko (1998) 20 - Michael Alexczuk 2 - Ann Garbera (2009) 21 - Elizabeth Kencharek (1977) 4 - Stephen Hladysz (1976) 22 - Katherine Sokol 92006) 6 - Frank Sywetz (1981) 26 - Michael Sleuska (1973) 7 - Anna Prawlocki (1985) 26 - Mary Elnicky (2009) 7 - Walter Prawlocki 27 - John Komanecky (2006) 8 - Peter Mezick (1993) 28 - John Hrynda (1986) 8 - Nicholas Keblish, Sr (2000) 29 - Melanie Sobolowski (1973) 10 - Helen Hovanec (1982) Walter Jovorosky Jr 13 - Michael Stehnach (1982) Anne Jovorosky 14 - Frank Dziadik (1981) Walter Jovorosky 15 - Theodosia Kluka Frank Prawlocki 16 - Pauline Shipley (1974) John and Vera Prawlocki 17 - Anne Hardish (1991) Paul and Kay Sokol

QUESTIONS AND ANSWERS 84. What would happen if, because of sudden illness or an emergency, you couldn't make it for a service, Father? What should we do? Does the Reader just take over? When the assigns a Pastor to a Parish, and authorizes him to serve at that particular , he makes the Pastor responsible for the services in his parish as well as everything else that happens there. So, the Pastor must decide what measures should be taken if he will be absent. When the Pastor can’t serve, he informs the Dean or the Bishop of his disability, and discusses arrangements for a substitute . If the Pastor can't be contacted or is incapacitated, the Council President should phone the Dean 2 Saints Peter and Paul Orthodox Church Newsletter, April, 2012 or Bishop to inform them of the Pastor’s disability and to ask about the availability of a substitute priest. The Church Warden or Council President, Choir Director or Reader have no authority to make decisions about the services. When no substitute priest is available, the Pastor or his superior might authorize a , subdeacon or tonsured reader to lead a 'reader's service.' If the Parish has no ordained or tonsured person to lead a reader’s service, the Pastor (or Dean or Bishop) might permit a layman to lead the ser- vice, perhaps the Choir Director, for example. But the point which cannot be stressed enough is that no one may lead or take any part or do any- thing in the services without the specific blessing (permission) of the Pastor or his superior. There is no such thing as an 'understood' or 'automatic' blessing. No one can ‘take over’ for the Pastor. Sometimes, a Bishop may assign someone other than a Priest to be in charge of a parish on a semi-permanent or even permanent basis, but that's not the question here. If, for some reason the Pastor or his superior does not give specific permission to someone else to lead the service, or if no one in authority can be contacted, then we come to Church, light candles if we wish, say our prayers in silence and return home, or we can go to another Parish. When a 'reader's service' is served, the one appointed to lead the service begins with the prayer, “Through the prayers of our holy Fathers, Lord Christ, Son of God, have mercy on us! Amen.” Then the leader reads the parts of the service which are usually read by a reader and the choir sings it's usual parts: Vespers , troparia and kontakia, , 'Gladsome light,' the Apos- tikha verses, Saint Symeon's Prayer, concluding troparia, ending with the prayer, “Through the prayers of our holy Fathers...” as at the beginning. When Matins is sung as a 'reader's service,' it follows the same pattern as Vespers. Liturgy is not served as a 'reader's service' but is replaced with the service of Typical Psalms, or “Typika”, which an appointed replacement may lead following this same pattern. However, the and are not usually read unless a deacon leads the service. In the past, the service of Typical Psalms was called ‘Obednitsa’ and was a closer parallel to the Liturgy and included scripture readings. In another method of celebrating reader's services, the reader uses the exclamation, “Through the prayers of our holy fathers…” wherever the priest would normally give an exclamation, and the are replaced by the choir singing “Lord have mercy” as many times as it would normally sing a response in that . Whatever the style of reader’s service, it’s the Pastor’s responsibility to train the parish’s readers in how services are celebrated in that particular Diocese and Church. If the Pastor blesses someone else to lead the service, they stand in their appropriate particular places: tonsured Readers stand in the Choir as usual, or in the center of the Church: stand in the center of the Church; stand in their usual place on the Amvon, or sometimes in the center of the Church, with the curtain opened behind the Royal Doors. In some places, a Deacon may be blessed to wear his and be permitted to chant the litanies as usual, with the exception that he use the exclamation, “Through the prayers of our holy Fathers...” at the end of each litany, and following the pattern above. Neither the Deacon, Subdeacon or Reader give or chant any blessing. That is, they never say, “Peace be to you” for example, they do not bless with their hand, nor do they give the cross at the end of the service. One of our clergy asked if there's a complete text of the reader's service in print. The ‘priestless’ are reported to have published a complete text for readers’ services. And the Diocese of Alaska published The Read er’s Service of the Hours and the Obednitsa .

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85. I have a question from the Book of Genesis, chapter 6, verse 2. Who are these 'sons of God' and where did they come from? And in verse 4, who are the 'giants' and where did they come from? Are there really giants? And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. [6.2- 4 KJV] The Jerome Biblical Commentary says this passage was perhaps simply imported to the from one of the popular creation myths of the day. It's likely that ‘the sons of God’ and ‘the daughters of men’ simply means ‘people’ and not members of any specific race or group. The term ‘giant’ can refer to any exceptionally tall person, or to any great man. It is not necessarily the case that the Jews believed giants to be the offspring of gods and humans. Some people are confused by the fourth verse, thinking that it says the sons of God, who had children from the daughters of men, were giants. Remember that ‘giant’ can simply mean 'very tall person'. Two altar boys in one parish were well over six feet tall. When they served in the altar with me, I was surrounded by giants...

86. Why do you have to fast before ? Why from 12 o'clock? Before we commune in Christ’s Holy Body and Blood, we want to prepare a place for Him as morally, spiritually and physically clean and pure as we can. Along with prayer, re pen tance and confession, is one of the important preparations for Communion. Fasting is the way we cleanse our physical bodies in preparation for Communion, and it also has spiritual value because it works to purify our attitudes and behavior, and helps us discipline ourselves and learn self-control. There are different customs about how long we fast before we receive Communion. Usually, people who receive Communion weekly begin to fast the night before. Some who receive Communion only once a year observe a 'black fast' or strict fast without meat, eggs, dairy products, or olive oil for an entire week before they receive Communion, just as during . If you plan to receive Communion in the morning, a good time to begin to fast is after your evening meal. Technically, the minimum fast before Liturgy is six to eight hours before the time of Communion. Six to eight hours is the time it usually takes food to pass through our bodies. And unless you work all night, staying up late isn’t good preparation for Communion, and partying is absolutely contrary to the spirit of preparation for Communion. The ideas about preparation and purification before coming in contact with the Holy things come to us from Old Testament times, when various laws of purity were written down. We have known these laws for more than 2000 years, and though we may not be obliged to follow the letter of Old Testament laws, we do keep the spirit of the law. Remember that Our Lord Himself taught us to fast, through His example of fasting for forty days in the wilderness. The Church today still follows the rules about fasting laid down in Law. Although your spiritual father or pastor may exempt you from fasting in a special case, we are still obliged to fast before Communion and to prepare for Communion with prayer and spiritual preparation. The minim- ization of fasting requirements by other churches does not affect the rule of fasting in the Orthodox Church. Fasting before Communion is called a liturgical fast or Eucharistic fast, because it’s tied to the 4 Saints Peter and Paul Orthodox Church Newsletter, April, 2012

Divine Services. It is not to be confused with the Great Fast or the other Fasting periods, or the Wednesday and Friday fasts.

87. What's it like living in a seminary? Daily life in the seminary is much like college life, except that it's in an Orthodox Christian environment. Seminarians begin their days with prayer, as we all should. Some form of communal morning prayer, Matins or Liturgy, is also served early, at 7 or 8 am, after which seminarians breakfast in the dining room, called the refectory. Classes are held for the rest of the day, with a break for lunch. In the evenings, Vespers is served, and then dinner. After that, seminarians can relax a bit and watch the evening news or play some sports or take a walk before they start their homework. During , the office of Small is also served just before bedtime. All seminarians have work assignments. Some work in the kitchen, some help keep the buildings or the grounds clean, some help in the library or the office. And some seminarian upperclassmen do special work, going to hospitals, nursing homes or other institutions to celebrate or sing Liturgy, visit and sing for shut-ins, and other charitable works, as Jesus taught us. These seniors might also be called upon to provide Christian education in nearby parishes. On weekends, the seminary choir often travels to distant parishes to sing the Liturgy. This lets seminarians see different churches and ways of doing things, and allows them to meet and talk with the people. In some seminaries, seminarians travel with the Bishop as his helpers. The remaining semi- narians stay at the seminary to sing the services there. Some seminarians are ‘away’ on weekends, so, often, one weekday is set aside as the time for the whole community to gather to celebrate the . Liturgy is scheduled on a feast day or saints' day, in place of Matins. Some seminaries are blessed with a close association with a monastery which has daily Liturgy as part of its prayer cycle. There isn't much free time in seminary life, but the usual vacations at Thanksgiving, and Pascha are part of the schedule. And there are usually no classes on the Twelve Great Feast Days. Extra-curricular activities are also a necessary part of life, though in the seminary they often tie in with class work. Choir practices and other musical activities help out with the study of music. Ecumenical inter-seminary meetings help put theology to practical use. Pan-Orthodox inter-seminary activities teach us more about the ways other Orthodox do things. Trips to hospitals, nursing homes, and mental institutions turn help for others into a learning experience. Some students are assigned to help in local parishes on weekends, which is also a very practical and immediate way to learn about the pastoral life. Some of the most fascinating times at Seminary are the retreats for the first week of Great Lent and for . Classes are not held and the full cycle of complete daily services are held in the Chapel. Matins early in the morning was followed by the Hours at different times during the day, Vespers in early evening, and finally, before sleep, Compline. Silence is kept for the whole week. Between services, after work assignments, students stay in their rooms and study. And when Pascha comes, that preparation ‘paid off’ and made the Feast so wonderful that there was nothing else like it on earth.

88. Father, I once confessed something only because I knew I should: I knew the Church said what I’d done was wrong, but I didn’t repent much of it then because I didn't think it was wrong. Now I look back and understand how bad a sin it was. Should I confess that sin again? That you're starting to understand the seriousness of your sin and that you now feel sorrow and 5 Saints Peter and Paul Orthodox Church Newsletter, April, 2012 remorse about sins you confessed is a sign that confession is starting to be real to you and in you and to take effect. In the prayer of , the priest prays: “And grant unto him / her an image of repentance, deliverance and forgiveness.” This means that we ask God for the image of repentance, deliverance and forgiveness even if we don't have them yet, so we can grow into them. Having the image of these things allows us to aim for them, hope for and expect them. Having the image of the thing, even if we don't have the thing itself, is a way of preparing for the real thing, when it comes to us. So, instead of confessing your sin again, you should give thanks to God for having given you understanding of your sin and for opening your eyes to understand His gifts: repentance, deliverance and forgiveness. God gives us these gifts even if we don’t deserve or understand them. We can grow into the understanding of the gifts God has given us in the same way a child given a book or tool or toy which is too advanced for him can ‘grow into’ that gift. As we said in an earlier question and answer, one of the purposes of penances is to give the penitent time to realize the seriousness of their sin. If the priest didn't give you a penance at the time of your original confession and you now understand how serious your sin was, you might ask your spiritual father what good works you might do as an expression of your thanks to God for His continuing love and forgiveness and generous gift of understanding.

89. How should we enter the church? Are there any special prayers to say when we enter? And what if we have to enter the Altar? When preparing to enter the church, take the example of the Desert Fathers: “It was said of Abba Poemen that every time he prepared to go to the synaxis, he sat alone and examined his thoughts for about an hour and then he set off.” (Helen Waddell, The Sayings of the Fathers of the Desert). Even if you don’t take an hour to examine your thoughts, you should prepare your heart before setting out to Church. And when you enter the church, enter with the reverence and respect due to God's House. Enter the church with fear because you are coming into God's presence. Of course God is everywhere and fills all things, but somehow in the church, God's Presence is more immediate. Do not enter God’s house with anger or hatred in your heart. God is Love and His house is not to be defiled with impure attitudes or thoughts. Our Lord commands us: “...if you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift.” (Mat. 5.23-24) Peace with our brothers is so important a condition for pure worship of God that we should even leave the services and make peace before we continue. And, because of the holiness of God’s house, we prepare ourselves by washing ourselves and wearing clean and appropriate clothing – which we used to call our “Sunday best.” When we enter the Church, we say the Prayers (“O Heavenly King”, “Holy God”, “Our Father”) and the Hymn to the Virgin, “Meet it is in Truth to Bless Thee, ...”. (In the Paschal Season, the “Christ is Risen from the dead” and between the feast of the Ascension and the troparion of the feast of Ascension replaces “O Heavenly King”.) (It’s in your prayer book.) These verses from Psalm 5 may be added: I will come into Your house in the multitude of Your mercy; In fear of You I will worship toward Your holy temple. Lead me, O LORD, in Your righteousness because of my enemies; Make Your way straight before my face. For there is no faithfulness in their mouth; Their inward part is destruction; Their throat is an open tomb; They flatter with their tongue. Pronounce them guilty, O God! Let them fall by their own counsels; Cast them out in the multitude of 6 Saints Peter and Paul Orthodox Church Newsletter, April, 2012 their transgressions, For they have rebelled against You. But let all those rejoice who put their trust in You; Let them ever shout for joy, because You defend them; Let those also who love Your name Be joyful in You. For You, O LORD, will bless the righteous; With favor You will surround him as with a shield. If you are late and the service has already begun, the Fathers of the Church say not to make a show of venerating the and kneeling to say your private prayers because this disturbs the community’s prayers, and the community’s prayer takes precedence over our private prayer. So, when you’re late, stand and say your private prayer quietly at the back of the church, and then take your place. For the same reason, and for safety’s sake, if the priest is censing the church, stand still and wait until he finishes censing before lighting your candle and going to your place. As we prepare to leave the Church, we read Psalm 33. Our Liturgy book directs that “at the end of Liturgy the Choir continues with the singing of Psalm 33: 1-11:” I will bless the LORD at all times; His praise shall continually be in my mouth. My soul shall make its boast in the LORD; The humble shall hear of it and be glad. Oh, magnify the LORD with me, And let us exalt His name together. I sought the LORD, and He heard me, And delivered me from all my fears. They looked to Him and were radiant, And their faces were not ashamed. This poor man cried out, and the LORD heard him, And saved him out of all his troubles. The of the LORD encamps all around those who fear Him, And delivers them. Oh, taste and see that the LORD is good; Blessed is the man who trusts in Him! Oh, fear the LORD, you His saints! There is no want to those who fear Him. The rich lack and suffer hunger; But those who seek the LORD shall not lack any good thing. This psalm is also appointed to be read after Vespers during the Great Fast. And in the Greek tradition, between Pascha and Pentecost, Psalm 33’s last verse, The rich lack and suffer hunger; But those who seek the LORD shall not lack any good thing is sung at the very end of every liturgical service. Only those who have a duty to perform in the Altar and have the blessing from the priest are permitted in the Altar. Im mediately upon entering the Altar, make three to the ground, facing the Altar Table, unless it's Sunday or some other non-kneeling time, in which case make three metanias ( with a bow touching the ground with the right hand). Then ask for the priest’s blessing. For the rest of the day, after that first time, whenever you enter the Altar, you only need to make the sign of the cross. Unless raising your voice to praise God, you shouldn't speak aloud in Church, and no less should you speak loudly or unnecessarily in the Altar. In God’s House your conversation should be only with Him: all other conversation is considered impertinent. It would be impolite not to greet people when we enter the Church, but we should limit ourselves to formal greetings like ‘Glory to Jesus Christ!’ or ‘Christ is Born!’ or ‘Christ is Risen!’ and to simple polite phrases. Lengthier conversations can be held after services at coffee hour. When we’re in line for Holy Communion, we should only pray: conversation is disruptive and inappropriate. If you have some urgent message for someone, go up to them and speak quietly. Never shout or speak loudly in church. Even if you aren't praying in God's presence, remember that it’s improper and rude to disturb other people who are praying, and even though you may see no other people present, the constantly fly and sing, “Holy! Holy! Holy!” If someone does disturb you at your prayers, remember that you must continue to be polite. Don’t sin by losing your temper over the interruption. Don't turn God's house, His church, into just another meeting-house or auditorium or market place or secular building. Zealously protect, assure and preserve the Holiness and serenity of God’s house.

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90. How do we know which Liturgy will be served? At the present time, there are three Eucharistic Divine Liturgies celebrated by the Orthodox Church: the Liturgies of Saint John Chrysostom, Saint Basil the Great, and Saint James. There is also the ser- vice for distribution of Holy Communion during Great Lent, the of Presanctified Gifts of Saint Gregory Dialogos, Pope of Rome. The Liturgy of Presanctified Gifts is served on weekdays during Great Lent (usually only on Wednesdays and Fridays), and on Monday, Tuesday and Wednesday of Holy Week. The the Great is served only ten times a year: on the five Sundays of Great Lent, on the eves of Christmas and , on Holy Thursday and , and on the feast of Saint Basil (which is also the feast of the Circumcision of the Lord and New Year's day on the civil calendar used in most countries). At all other times, the Liturgy of Saint John Chrysostom is served. The is not commonly served. Iakovos (James, in English) of the Greek Archdiocese in North America served it once a year on the feast day of Saint James, October 23rd (in the evening). This Liturgy is ancient and very interesting. Some consider it to be the Liturgy on which Saint Basil the Great based his liturgy. At one time, it was served in seminaries on the feast day of Saint James or on the Sunday after the Nativity of Christ for instruction of students. This Liturgy may be celebrated only with the approval of the Bishop. The ‘Western Rite’ parishes of the Orthodox Church celebrate their own Liturgy. The other Orthodox Churches: Ethiopian, Armenian, Coptic, Syrian and Indian, have their own liturgies too.

91. You have written about the Liturgy of Saint James more than once now. I've never seen a copy of it or been to one. Tell us something about it. An English translation of The Divine Liturgy of Saint James, Brother of the Lord, First Bishop of Jerusalem, was published by the Monastery of Saint Mark of Ephesus ( in Exile), Basking Ridge, New Jersey, in 1978. It contains very detailed and precise rubrics, and includes musical settings for the hymns. Unfortunately, it is out of print but is available by computer. Holy Cross Greek Orthodox School of Theology in Brookline, Massachusetts, made a new translation of Saint James’ Liturgy into modern English, dedicating it to Archbishop Iakovos. This translation has only very basic instructions on how the Liturgy is to be served. This translation follows the contemporary Greek practice, in that the Epistle and Gospel are read in that order (the older texts give the more chronological and logical order: Prophecy, Gospel then Epistle), and immediately after the Gospel, the Chrubimic Hymn is sung, eliminating the litanies after the Gospel. The Liturgy of Saint James was given to the Church by the Holy Church of Jerusalem, where this Liturgy is celebrated once a year on the 23rd of October. It is also served on this day in Alexandria, , and on the Greek island of Zakynthos. From the time of the early Church until the ninth century, this Liturgy was the usual daily Liturgy celebrated in Palestine, on Zakynthos, in Egypt, on Cyprus, on Mount Sinai, and in Southern Italy. As the influence of the Byzantine Imperial City of grew, little by little, the Liturgies of Saints Basil and John Chrysostom replaced the Liturgy of Saint James. The Liturgy of Saint James was the Liturgy which Saint John Chrysostom served as a priest in , and it was this Liturgy which Saint Basil wrote out for us in his own hand. So it was the basis of the two ‘modern’ liturgies of Saint Basil and Saint John Chrysostom. The ‘modern’ Liturgy of Saint James has been changed from earlier versions by the addition of 8 Saints Peter and Paul Orthodox Church Newsletter, April, 2012 various hymns and prayers which didn't exist in the earliest versions. The 'Only-begotten Son and Word of God,' 'Trisagion,' the Symbol of Faith (the Creed) and other hymns were added at the instruction of the Holy Fathers of the Church for the instruction of Christians. In Saint James’ Liturgy, the preparation of the gifts takes place very simply, without special prayers. The comparatively elaborate and lengthy preparation of gifts (proskomedia) survives to the present day in the Liturgies of Basil and Chrysostom. The Liturgy of Saint James begins with three prayers said by the priest. Later, in the time of the Byzantine Emperors, the three which begin the Liturgies of Basil and Chrysostom were sung while the people entered the Church behind the of the clergy. After each , the priest said a prayer, thus retaining the structure of the Liturgy of Saint James. Then the clergy come to the center of the Church in a procession, carrying the books of Prophesy, the , and the , which are placed in the center of the Church on a stand or three stands. During the procession, the people sing the hymn 'Only Begotten Son and Word of God'. The priest returns to the , and the deacon, facing the people, sings a Litany like our Great Litany, but the petitions are longer, which makes the cadence of the celebration slower. Interestingly, the final petition, 'Commemorating Our Most Holy, Most Pure, Most Blessed Lady the Mother of God and Ever-Virgin Mary...' continues 'and Saint John the glorious prophet, forerunner and Baptist: the divine praise-worthy Apostles, the glorious prophets, the triumphant martyrs, and all the saints and righteous ones, that by their prayers and intercessions we may all find mercy.' In another place, the list of saints goes on to include the Protomartyr, and the prophets Moses, Aaron, Elijah, Elisha, Samuel, David and Daniel. In our modern Liturgies, these petitions are simplified to 'and all the saints'. After the Litany, the Trisagion hymn (Holy God...) is sung, followed by the three readings from Scripture: from Prophecy, from the Gospels and from the Epistles. Between them the is sung three times. After the , the Scriptures are set on the Altar, and the deacon sings a Litany of Supplication. After a prayer, the deacon sings the Great Litany as we know it, marking the beginning of the Eucharistic Liturgy. In modern Liturgies, this litany is only sung when deacons serve in the Liturgy, and even then it is abbreviated. When the modern Liturgies are served without a deacon, this Litany is shortened to a 'Little' Litany. The catechumens are dismissed simply, and then the hymn is sung “Let all mortal flesh keep silence” (which we now sing only on Holy Thursday), and after the gifts are placed on the Altar, a hymn of the Cherubim is sung. The Creed is then chanted by the people, and after it, the clergy exchange the inside the altar, and then go to the congregation where they pass on the kiss of peace to the faithful, who then pass it on to each other and throughout the congregation. A Litany of Intercession is then chanted, just as in our modern Liturgies. Then the prayer of Saint James in sung by the priest, and after that, a prayer of Saint Basil the Great is sung, but not in all places. After the Eucharistic Canon is completed and the Holy Gifts are sanctified, the priest chants a beautiful litany in which each petition begins with the words “Remember, O Lord...' And the faithful respond each time, “Remember, O Lord, our God.” This litany exists in our modern liturgies as a ‘’ or ‘silent’ prayer, in a very abbreviated form, without responses. After this, we sing a small litany to introduce the Lord's Prayer. The clergy receive Holy Communion as usual, and then come to distribute it to the faithful. The rubrics say that the faithful received first the , from the priest, and then the , from the deacon. But the rubrics continue and say that we no longer do this, rather the Holy Body of Christ is placed into the and the Body and Blood are distributed together. After Holy 9 Saints Peter and Paul Orthodox Church Newsletter, April, 2012

Communion, there is a blessing, and the faithful are dismissed.

Coffee Hour Hosts for April and May April 1 Martha Mamrosch and Family April 8 Walt Tirenin and Steve Leve April 15 PASCHA April 22 Mary Jane and Mitch Chlus April 29 PASCHAL DINNER May 6 Helen and John Ciko May 13 Barb Daley and Cindy Sobolowski May 20 Martha Shust and Mark Petrochuck May 27 Norma and John Stehnach

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